## Yoma Daf 69a

###### Yoma 69a:1
[Yoma 69a:1](https://torahapp.org/share/book/Yoma/r/69a:1)

וְסֵיפָא אִיצְטְרִיכָא לֵיהּ: פּוֹשְׁטִין וּמְקַפְּלִין וּמַנִּיחִין תַּחַת רָאשֵׁיהֶם.

**William Davidson Edition - English:**
That mishna’s teaching highlighting the prohibition to sleep in priestly vestments **is needed for the latter clause** of that mishna, which states: **They remove** their priestly vestments **and fold them and place them under their heads.** Since they are allowed to sleep on them, it must be emphasized that they may not sleep while wearing them.


###### Yoma 69a:2
[Yoma 69a:2](https://torahapp.org/share/book/Yoma/r/69a:2)

פּוֹשְׁטִין וּמְקַפְּלִין וּמַנִּיחִין אוֹתָן תַּחַת רָאשֵׁיהֶן, שָׁמְעַתְּ מִינַּהּ בִּגְדֵי כְּהוּנָּה נִיתְּנוּ לֵיהָנוֹת בָּהֶן! אָמַר רַב פָּפָּא: לָא תֵּימָא תַּחַת רָאשֵׁיהֶן, אֶלָּא אֵימָא כְּנֶגֶד רָאשֵׁיהֶן. אָמַר רַב מְשַׁרְשְׁיָא: שָׁמְעַתְּ מִינַּהּ תְּפִילִּין מִן הַצַּד שַׁפִּיר דָּמֵי.

**William Davidson Edition - English:**
The Gemara considers resolving the dilemma from the latter clause: **They remove** their priestly vestments **and fold them and place them under their heads.** The Gemara suggests: **Learn from this** that **it is permitted to derive benefit from priestly vestments. Rav Pappa said: Do not say** that the mishna means they may actually place the vestments **under their heads** as a pillow; **rather, say** that the mishna permits the vestments to be placed only **next to their heads. Rav Mesharshiyya said:** Given this understanding of that mishna, one can **learn from here** that one who places **phylacteries to the side** of his head when he sleeps has done **well;** there is no concern that he will turn over in his sleep and lie upon them.


###### Yoma 69a:3
[Yoma 69a:3](https://torahapp.org/share/book/Yoma/r/69a:3)

הָכִי נָמֵי מִסְתַּבְּרָא דִּכְנֶגֶד רָאשֵׁיהֶן, דְּאִי סָלְקָא דַעְתָּךְ תַּחַת רָאשֵׁיהֶן, וְתִיפּוֹק לִי מִשּׁוּם כִּלְאַיִם — דְּהָא אִיכָּא אַבְנֵט. וּנְהִי נָמֵי דְּנִיתְּנוּ לֵיהָנוֹת בָּהֶן — הָא מִתְהֲנֵי מִכִּלְאַיִם!

**William Davidson Edition - English:**
**So too, it is reasonable** to say **that** the mishna permits the vestments to be placed only **next to their heads** and not under their heads; **as, if it could enter your mind** to say that the mishna permits the vestments to be placed **under their heads, and I would derive** that it is prohibited **due to** the fact the priestly vestments contain a forbidden mixture of **diverse kinds, as** among them **there is** the **belt,** which is woven from a mixture of wool and linen. **And even if** it is assumed **that it is permitted to derive benefit from** priestly vestments, it would still be prohibited to lie upon them because by doing so the priests would be **deriving benefit from** a garment made of **diverse kinds.**


###### Yoma 69a:4
[Yoma 69a:4](https://torahapp.org/share/book/Yoma/r/69a:4)

הָנִיחָא לְמַאן דְּאָמַר אַבְנֵטוֹ שֶׁל כֹּהֵן גָּדוֹל זֶה הוּא אַבְנֵטוֹ שֶׁל כֹּהֵן הֶדְיוֹט. אֶלָּא לְמַאן דְּאָמַר אַבְנֵטוֹ שֶׁל כֹּהֵן גָּדוֹל לֹא זֶה הוּא אַבְנֵטוֹ שֶׁל כֹּהֵן הֶדְיוֹט, מַאי אִיכָּא לְמֵימַר!

**William Davidson Edition - English:**
The Gemara elaborates on the preceding argument: If one claims that the mishna permits priests to sleep upon their vestments, **it works out well according to the one who said: The belt of the High Priest** worn on Yom Kippur, which does not contain diverse kinds, **is the same as the belt of a common priest.** According to this view, the common priest’s belt does not contain diverse kinds, and therefore it may be permitted for a priest to sleep upon it. **However, according to the one who said** that **the High Priest’s belt** on Yom Kippur **is not the same as the belt of a common priest,** and that the belt of the common priest is made of diverse kinds, **what is there to say?** How could the mishna possibly permit priests to sleep upon their vestments?


###### Yoma 69a:5
[Yoma 69a:5](https://torahapp.org/share/book/Yoma/r/69a:5)

וְכִי תֵּימָא: כִּלְאַיִם בִּלְבִישָׁה וְהַעֲלָאָה — הוּא דַּאֲסִיר, בְּהַצָּעָה שְׁרֵי, וְהָתַנְיָא: ״לֹא יַעֲלֶה עָלֶיךָ״, אֲבָל אַתָּה מוּתָּר לְהַצִּיעוֹ תַּחְתֶּיךָ. אֲבָל אָמְרוּ חֲכָמִים: אָסוּר לַעֲשׂוֹת כֵּן, שֶׁמָּא תִּיכָּרֵךְ נִימָא אַחַת עַל בְּשָׂרוֹ.

**William Davidson Edition - English:**
**And if you say** that with regard to the prohibition of **diverse kinds** only **wearing** or **placing** the garment **upon oneself is prohibited, but spreading them out** and lying upon them on **is permitted,** and as such it should be permitted for the priests to sleep upon their vestments, this is incorrect. As, **wasn’t it taught** in a *baraita* that the verse states: **“Neither shall there come upon you** a garment of diverse kinds”(Leviticus 19:19), which implies: **But you are permitted to spread it beneath you** to lie upon. This is true according to Torah law, **but the Sages said: It is prohibited to do so, lest a fiber wrap upon his flesh,** which would lead to the transgression of the Torah prohibition.


###### Yoma 69a:6
[Yoma 69a:6](https://torahapp.org/share/book/Yoma/r/69a:6)

וְכִי תֵּימָא דְּמַפְסֵיק לֵיהּ מִידֵּי בֵּינֵי בֵּינֵי — וְהָאָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר רַבִּי מִשּׁוּם קְהָלָא קַדִּישָׁא שֶׁבִּירוּשָׁלַיִם: אֲפִילּוּ עֶשֶׂר מַצָּעוֹת זוֹ עַל גַּב זוֹ וְכִלְאַיִם תַּחְתֵּיהֶן — אָסוּר לִישַׁן עֲלֵיהֶן. אֶלָּא לָאו שְׁמַע מִינַּהּ: כְּנֶגֶד רָאשֵׁיהֶן, שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**And if you say** that a priest could still avoid the prohibition of diverse kinds by **placing a separation between** himself and the belt containing diverse kinds, **didn’t Rabbi Shimon ben Pazi say** that **Rabbi Yehoshua ben Levi said** that **Rabbi** Yehuda HaNasi **said in the name of the holy community in Jerusalem: Even** if there are **ten mattresses** piled **one atop the other and** a garment of **diverse kinds** is placed **underneath them** all, **it is prohibited to sleep upon them?** This is because the rabbinic decree is applied equally to all cases irrespective of whether the original concern exists. Therefore, there can be no way for the priests to sleep upon the vestments without transgressing the prohibition of diverse kinds. **Rather,** must one **not conclude from** the preceding discussion that the mishna permits the vestments to be placed only **next to their heads?** The Gemara concludes: **Learn from it** that this is indeed so.


###### Yoma 69a:7
[Yoma 69a:7](https://torahapp.org/share/book/Yoma/r/69a:7)

רַב אָשֵׁי אָמַר: לְעוֹלָם תַּחַת רָאשֵׁיהֶן, וְהָא קָא מִתְהֲנֵי מִכִּלְאַיִם — בִּגְדֵי כְהוּנָּה קָשִׁין הֵן. כִּי הָא דְּאָמַר רַב הוּנָא בְּרֵיהּ דְּרַבִּי יְהוֹשֻׁעַ: הַאי נַמְטָא גַּמְדָּא דְּנַרֶשׁ — שַׁרְיָא.

**William Davidson Edition - English:**
**Rav Ashi said: Actually,** the mishna may be understood as permitting the vestments to be placed **under their heads.** One should not object that by doing so the priests would be **deriving benefit from** a garment made of **diverse kinds** because **priestly vestments,** and specifically the belt, **are stiff,** and therefore the prohibition of diverse kinds does not apply to them. This is **in accordance with that** which **Rav Huna, son of Rabbi Yehoshua, said: This stiff felt [*namta*],** made of diverse kinds, that is produced **in** the city of **Neresh, is permitted,** since a stiff object does not wrap around the body to provide warmth, and therefore the person wearing is not considered to have derived benefit from it.


###### Yoma 69a:8
[Yoma 69a:8](https://torahapp.org/share/book/Yoma/r/69a:8)

תָּא שְׁמַע: בִּגְדֵי כְהוּנָּה, הַיּוֹצֵא בָּהֶן לַמְּדִינָה — אָסוּר. וּבַמִּקְדָּשׁ, בֵּין בִּשְׁעַת עֲבוֹדָה בֵּין שֶׁלֹּא בִּשְׁעַת עֲבוֹדָה — מוּתָּר, מִפְּנֵי שֶׁבִּגְדֵי כְהוּנָּה נִיתְּנוּ לֵיהָנוֹת בָּהֶן. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
Since the mishna’s intention is uncertain, it cannot provide a clear proof for the dilemma of whether it is permitted to derive benefit from priestly vestments. The Gemara therefore suggests another proof: **Come** and **hear** an explicit *baraita* concerning this issue: With regard to **priestly vestments, it is prohibited to go out to the country,** i.e., outside the Temple, while **wearing them, but in the Temple it is permitted** for the priests to wear them, **whether during the** Temple **service or not during the service, due to** the fact **that it is permitted to derive benefit from priestly vestments. Learn from this** that it is indeed permitted.


###### Yoma 69a:9
[Yoma 69a:9](https://torahapp.org/share/book/Yoma/r/69a:9)

וּבַמְּדִינָה לָא? וְהָתַנְיָא: בְּעֶשְׂרִים וַחֲמִשָּׁה [בְּטֵבֵת] יוֹם הַר גְּרִזִים [הוּא], דְּלָא לְמִסְפַּד?

**William Davidson Edition - English:**
§ The *baraita* taught that the priestly vestments may not be worn outside the Temple. The Gemara challenges this: Is it really **not** permitted to wear priestly vestments **in the country? Wasn’t it taught** in another *baraita*, in *Megillat Ta’anit*: **The twenty-fifth of Tevet** is known as **the day of Mount Gerizim,** which was established as a joyful day, and therefore **eulogizing** is **not** permitted.


###### Yoma 69a:10
[Yoma 69a:10](https://torahapp.org/share/book/Yoma/r/69a:10)

יוֹם שֶׁבִּקְּשׁוּ כּוּתִיִּים אֶת בֵּית אֱלֹהֵינוּ מֵאֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן לְהַחְרִיבוֹ, וְנָתְנוּ לָהֶם. בָּאוּ וְהוֹדִיעוּ אֶת שִׁמְעוֹן הַצַּדִּיק. מֶה עָשָׂה? לָבַשׁ בִּגְדֵי כְהוּנָּה, וְנִתְעַטֵּף בְּבִגְדֵי כְהוּנָּה, וּמִיַּקִּירֵי יִשְׂרָאֵל עִמּוֹ, וַאֲבוּקוֹת שֶׁל אוֹר בִּידֵיהֶן. וְכׇל הַלַּיְלָה, הַלָּלוּ הוֹלְכִים מִצַּד זֶה, וְהַלָּלוּ הוֹלְכִים מִצַּד זֶה, עַד שֶׁעָלָה עַמּוּד הַשַּׁחַר.

**William Davidson Edition - English:**
What occurred on that date? It was on that **day that the Samaritans [*kutim*] requested the House of our Lord from Alexander the Macedonian in order to destroy it, and he gave it to them,** i.e., he gave them permission to destroy it. People **came and informed** the High Priest, **Shimon HaTzaddik,** of what had transpired. **What did he do? He donned the priestly vestments and wrapped himself in the priestly vestments. And the nobles of the Jewish People** were **with him,** with **torches of fire in their hands. And all that night, these,** the representatives of the Jewish people, **approached from this side, and those,** the armies of Alexander and the Samaritans, **approached from that side, until dawn,** when they finally saw one another.


###### Yoma 69a:11
[Yoma 69a:11](https://torahapp.org/share/book/Yoma/r/69a:11)

כֵּיוָן שֶׁעָלָה עַמּוּד הַשַּׁחַר, אָמַר לָהֶם: מִי הַלָּלוּ? אָמְרוּ לוֹ: יְהוּדִים שֶׁמָּרְדוּ בְּךָ. כֵּיוָן שֶׁהִגִּיעַ לְאַנְטִיפַּטְרֵס זָרְחָה חַמָּה וּפָגְעוּ זֶה בָּזֶה. כֵּיוָן שֶׁרָאָה לְשִׁמְעוֹן הַצַּדִּיק, יָרַד מִמֶּרְכַּבְתּוֹ וְהִשְׁתַּחֲוָה לְפָנָיו. אָמְרוּ לוֹ: מֶלֶךְ גָּדוֹל כְּמוֹתְךָ יִשְׁתַּחֲוֶה לִיהוּדִי זֶה?! אָמַר לָהֶם: דְּמוּת דְּיוֹקְנוֹ שֶׁל זֶה מְנַצַּחַת לְפָנַי בְּבֵית מִלְחַמְתִּי.

**William Davidson Edition - English:**
**When dawn arrived,** Alexander **said to** the Samaritans: **Who are these** people coming to meet us? **They said to him:** These are the **Jews who rebelled against you. When he reached Antipatris, the sun shone and** the two camps **met each other. When** Alexander **saw Shimon HaTzaddik, he descended from his chariot and bowed before him.** His escorts **said to him:** Should **an important king such as you bow to this Jew?** He **said to them:** I do so because **the image of this man’s face is victorious before me on my battlefields,** i.e., when I fight I see his image going before me as a sign of victory, and therefore I know that he has supreme sanctity.


###### Yoma 69a:12
[Yoma 69a:12](https://torahapp.org/share/book/Yoma/r/69a:12)

אָמַר לָהֶם: לָמָּה בָּאתֶם? אָמְרוּ: אֶפְשָׁר בַּיִת שֶׁמִּתְפַּלְּלִים בּוֹ עָלֶיךָ וְעַל מַלְכוּתְךָ שֶׁלֹּא תֶּחְרַב, יַתְעוּךָ גּוֹיִם לְהַחְרִיבוֹ? אָמַר לָהֶם: מִי הַלָּלוּ? אָמְרוּ לוֹ: כּוּתִיִּים הַלָּלוּ, שֶׁעוֹמְדִים לְפָנֶיךָ. אָמַר לָהֶם: הֲרֵי הֵם מְסוּרִין בִּידֵיכֶם.

**William Davidson Edition - English:**
**He said** to the representatives of the Jewish people: **Why have you come? They said** to him: **Is it possible that** the Temple, the **house in which we pray for you and for your kingdom not to be destroyed, gentiles will** try to **mislead you into destroying it,** and we would remain silent and not tell you? **He said to them: Who are these** people who want to destroy it? The Jews **said to him:** They are **these Samaritans who stand before you. He said to them:** If so, **they are delivered into your hands** to deal with them as you please.


###### Yoma 69a:13
[Yoma 69a:13](https://torahapp.org/share/book/Yoma/r/69a:13)

מִיָּד נְקָבוּם בְּעִקְבֵיהֶם וּתְלָאוּם בְּזַנְבֵי סוּסֵיהֶם, וְהָיוּ מְגָרְרִין אוֹתָן עַל הַקּוֹצִים וְעַל הַבַּרְקָנִים, עַד שֶׁהִגִּיעוּ לְהַר גְּרִיזִים. כֵּיוָן שֶׁהִגִּיעוּ לְהַר גְּרִיזִים — חֲרָשׁוּהוּ, וּזְרָעוּהוּ כַּרְשִׁינִין, כְּדֶרֶךְ שֶׁבִּקְּשׁוּ לַעֲשׂוֹת לְבֵית אֱלֹהֵינוּ. וְאוֹתוֹ הַיּוֹם עֲשָׂאוּהוּ יוֹם טוֹב.

**William Davidson Edition - English:**
**Immediately, they stabbed** the Samaritans **in their heels and hung them from their horses’ tails and continued to drag them over the thorns and thistles until they reached Mount Gerizim. When they arrived at Mount Gerizim,** where the Samaritans had their temple, **they plowed it over and seeded** the area **with leeks,** a symbol of total destruction. This was **just as they had sought to do to the House of our Lord. And they made that day a festival** to celebrate the salvation of the Temple and the defeat of the Samaritans.


###### Yoma 69a:14
[Yoma 69a:14](https://torahapp.org/share/book/Yoma/r/69a:14)

אִי בָּעֵית אֵימָא: רְאוּיִין לְבִגְדֵי כְהוּנָּה. וְאִי בָּעֵית אֵימָא: ״עֵת לַעֲשׂוֹת לַה׳ הֵפֵרוּ תּוֹרָתֶךָ״.

**William Davidson Edition - English:**
It is apparent from the *baraita* that Shimon HaTzaddik wore the priestly vestments even outside the Temple. This would seem to be in contravention of the ruling of the other *baraita* prohibiting this. The Gemara resolves the contradiction: **If you wish, say** Shimon HaTzaddik did not wear a set of genuine, sanctified priestly vestments; rather, he wore garments that were **fitting to be priestly vestments** in that they were made of the same material and design. **And if you wish, say** instead that he indeed wore a set of genuine priestly vestments, but in times of great need, such as when one seeks to prevent the destruction of the Temple, it is permitted to violate the *halakha*, as indicated by the verse: **“It is time to act for the Lord, they have nullified your Torah”** (Psalms 119:126).


###### Yoma 69a:15
[Yoma 69a:15](https://torahapp.org/share/book/Yoma/r/69a:15)

חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה: שְׁמַע מִינַּהּ חוֹלְקִין כָּבוֹד לְתַלְמִיד בִּמְקוֹם הָרַב! אָמַר אַבָּיֵי: כּוּלָּהּ מִשּׁוּם כְּבוֹדוֹ דְּכֹהֵן גָּדוֹל הִיא.

**William Davidson Edition - English:**
§ It was taught in the mishna: **The synagogue attendant takes a Torah scroll** and gives it to the head of the synagogue, who gives it to the deputy High Priest, who gives it to the High Priest. The Gemara suggests: **Learn from here** that **honor may be given to a student in the presence of the teacher.** Although the High Priest is considered everyone’s teacher and master, honor was nevertheless extended to other individuals without fear of impugning the High Priest’s honor. **Abaye said:** A proof may not be adduced from here because **the entire** process **is for the honor of the High Priest.** The passing of the Torah scroll to people of increasing importance demonstrates that the High Priest is considered the most important of all those present.


###### Yoma 69a:16
[Yoma 69a:16](https://torahapp.org/share/book/Yoma/r/69a:16)

וְכֹהֵן גָּדוֹל עוֹמֵד. מִכְּלָל שֶׁהוּא יוֹשֵׁב, וְהָא אֲנַן תְּנַן:

**William Davidson Edition - English:**
§ It was further taught in the mishna: **The High Priest stands** and receives the scroll from the Deputy. **By inference,** until that point **he** had been **sitting. But didn’t we learn** in a mishna: